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ОглавлениеCHAPTER 5
The Structure of Jesus Christ’s Genealogy
The genealogy of Jesus Christ is the genealogy of God’s covenant and grace. It is the fulfillment of the Triune God’s plan and providence, which was established before all ages for the redemption of mankind.
Jesus’ genealogy is recorded twice: once in Matthew 1 and again in Luke 3. The genealogy in the Gospel of Matthew continues through David’s son Solomon (Matt 1:6) whereas Luke’s genealogy continues through Nathan (2 Sam 5:14; 1 Chr 3:5; 14:4), Solomon’s full brother (Luke 3:31). Even though the genealogies in Matthew and Luke go through different lines after David, both are true genealogies of Jesus Christ based on historical facts.
Luke, in writing his Gospel, reveals that it was based on “the things that have been accomplished among us” (Luke 1:1), and introduces himself as one who has undertaken to compile a narrative “as those who from the beginning were eyewitnesses and ministers of the word have delivered them to us” (Luke 1:2). As such, not only did Luke write his narrative based on the facts of history, but “having followed all things closely for some time past,” he wrote “an orderly account” : “in order”; Luke 1:3). Therefore, we must remember that although the genealogies of Matthew 1 and Luke 3 list two different lineages, they are recorded so as to testify about one man, Jesus Christ.
1. Comparison of the Genealogies in Matthew 1 and Luke 3
The genealogy in the Gospel of Matthew (Matt 1:1–17) is recorded in the prologue of the book. The genealogy in the Gospel of Luke is placed in between two events: the baptism of Jesus Christ (Luke 3:21–22) and the devil’s three temptations (Luke 4:1–13). In the Gospel of Luke, the author specifically introduces the genealogy of Jesus Christ with the words, “Jesus, when He began His ministry, was about thirty years of age” (Luke 3:23). In Greek, the expression “when He began His ministry” is just one word, . It means “to be the first, to be the chief, to rule” (Mark 10:42; Rom 15:12). Thus, the verse can be viewed as a declaration that Jesus Christ’s lordship and reign had begun.
The genealogy in the Gospel of Matthew records a total of 41 people from Abraham to Jesus in a linear descending order (going from parent to offspring; Matt 1:1–17), whereas Luke’s genealogy records a total of 77 people (including God and Jesus) in a linear ascending order (going from offspring to parent; Luke 3:23–38).
Even though Jesus’ genealogy is expressed in terms of three periods each of 14 generations, totaling 42 generations (Matt 1:17), there are actually only 41 persons recorded because David was counted twice (Matt 1:6). The genealogy recorded in Luke is also considered by some to have a total of 78 generations because it includes (Admin), who is not mentioned in the genealogy in some translations of the Bible. (Admin) is listed in the 4th Revised Edition of the UBS (United Bible Societies) Greek New Testament, but not in the Textus Receptus.9
Matthew’s genealogy spans 2,000 years, recording the generations beginning with Abraham, whereas Luke’s genealogy spans the entire Old Testament period of 4,000 years. The genealogy in the Gospel of Matthew begins with Abraham and ends with Jesus Christ, while the genealogy in the Gospel of Luke starts with Jesus and ends with God Himself. Besides having disparate listing formats, the two genealogies are identical from Abraham to David except for one name (see “Ram” in Matt 1:3; “Arni” in Luke 3:33; ASV, NET, NJB, NLT, NRSV, RSV). However, the names are all different from David to the generation before Jesus’ father Joseph. Also, the genealogy in the Gospel of Luke lists a total of 56 generations from Abraham to Jesus, which is significantly more than the number of generations listed in Matthew.
Although these points will be discussed in greater detail later, let us consider a few important points now. The genealogy of Matthew 1 does not record all the generations in continuity; many generations have been omitted. This indicates that the genealogy in Matthew 1 contains a deliberate intention according to God’s administration of redemption. Moreover, Matthew’s genealogy lists a total of five women—Tamar (Matt 1:3), Rahab (Matt 1:5a), Ruth (Matt 1:5b), Uriah’s wife (Matt 1:6), Mary (Matt 1:16); however, the genealogy in the Gospel of Luke mentions no women.
The genealogy in the Gospel of Matthew is known to be the genealogy of Joseph’s lineage, whereas the genealogy in the Gospel of Luke belongs to the line of Mary, Jesus’ mother.10 The genealogy in the Gospel of Matthew contains 42 generations divided into 3 periods of 14 generations. This structure confirms how God administered in each generation according to the covenants with Abraham and David until the fullness of the time had come when He sent Jesus Christ as the ultimate fulfiller of these covenants (Gal 4:4). Furthermore, the structure of the genealogy in the Gospel of Luke (linear ascending) verifies that Jesus Christ, who came to earth to save sinful mankind (Rom 3:22; Acts 2:21; 10:43; 16:31), is indeed the “Son of God” (Luke 3:22; 4:3, 9; Rom 1:2–4; cf. Luke 1:35; 2:49).
2. Structure of the Genealogy in Matthew 1 (Matt 1:1–17)
Matthew 1:17 “fourteen generations…fourteen…fourteen”
The genealogy of Jesus Christ according to the Gospel of Matthew is introduced in Matthew 1:1, its content is presented in Matthew 1:2–16, and its structure is explained in Matthew 1:17. Thus, Matthew 1:17 is the key to interpreting and understanding the genealogy in Matthew 1.
Matthew 1:17 Therefore all the generations from Abraham to David are fourteen generations; and from David to the deportation to Babylon fourteen generations; and from the deportation to Babylon to the time of Christ fourteen generations.
It was 14 generations from Abraham to David (Matt 1:2–5), 14 from David to the exile to Babylon (Matt 1:6–11), and 14 from the exile to Babylon up to Jesus Christ (Matt 1:12–16).11 It is clear that Matthew intended to divide the history of Israel into three parts using major historical events as reference points. Furthermore, it is also clear that he used “14 generations” to reveal God’s administration in the history of redemption.
There is no need to be overly attached to the meaning of numbers in the Bible. However, it would be a mistake to say that there is no significance to the number “14” here. Obviously, 14 is 7 doubled. In the Bible, the number 7 is the sum of 3 and 4. The number 3 is the heavenly number representing God the Father, God the Son, and God the Holy Spirit; and 4 is the number representing the earth with its 4 cardinal directions of east, west, north and south. Thus, 7 is a symbolic number that signifies fullness, abundance, the entirety, and the time it takes to fulfill a plan.12 It is a perfect number that lacks nothing; it is a number of completion and wholeness. The Semites13 gave more weight and significance to 14 than to 7 because 14 is 7 doubled.14
The fact that the genealogy in the Gospel of Luke is made up of 77 people also conclusively affirms the perfect integrity of God’s administration of redemptive history—that through many generations, God administered His plan without error. Therefore, the genealogy of Jesus Christ, through the use of the numbers “7” and “14,” testifies to the complete fulfillment of the plan of salvation through God’s Son, Jesus Christ.
Organizing the 42 generations from Abraham to Christ into three periods of 14 generations each conveys a strong message that God’s perfect administration was provident in each period. Behind every course of Israel’s history, God sovereignly intervened to fulfill His predestined will at the right time (Eph 1:4; 3:11; 2 Tim 1:9).
The genealogy in the Gospel of Matthew is an astonishing proclamation that Jesus Christ came at the preordained time (Hab 2:3; Mark 1:15; Gal 4:2) in accordance with God’s plan of redemption. Apostle Paul called this “an administration suitable to the fullness of the times” (Eph 1:10). The word administration means “the act of planning, organizing and managing an affair or activity,” which would signify God’s ruling and managing the entire universe.
We must be able to discover God’s perfect and flawless administration of redemption in this genealogy. Moreover, we must receive wisdom to understand that even human history, through which we are living at this moment, is not something that flows in any coincidental or random way. We must understand that history is proceeding toward the second coming of Christ under the administration of the perfect God, the Alpha and Omega of history (1 Tim 2:6; 6:15; Heb 10:37).
3. Structure of the Genealogy in Luke 3 (Luke 3:23–38)
Luke 3:23 And when He began His ministry, Jesus Himself was about thirty years of age, being supposedly the son of Joseph, the son of Eli.
Luke 3:38 the son of Enosh, the son of Seth, the son of Adam, the son of God.
Unlike the genealogy in the Gospel of Matthew, the genealogy in the Gospel of Luke does not provide any explanation about special dividing points or any explanations about certain people. Rather, the genealogy in the Gospel of Luke simply and systematically lists all 77 people.
In Matthew 1, the genealogy is listed in order from ancestor to descendant, but in Luke 3, the genealogy is listed in reverse order from descendant to ancestor. In the Old Testament, choir members were the only ones whose genealogies were listed in reverse order (1 Chr 6:31–48). This “linear ascending structure” of the genealogy in the Gospel of Luke is its most prominent feature and the key to interpreting the genealogy in the perspective of redemptive history.
When we carefully examine the persons listed in the genealogy of Luke, we can see that these 77 people are listed in 11 groups of 7 people each with important persons serving as dividing points. The people who are listed first in each of the 11 groups (i.e., Jesus, Joseph, Mattathias, Shealtiel, Joshua, Joseph, David, Arni, Terah, Cainan, Jared) generally hold important positions in the history of redemption.
Some assert that the genealogy in the Gospel of Luke was not categorized by birth but by themes. In other words, the genealogy in the Gospel of Luke is not historically (biologically) organized, but is organized according to various theological themes.15
Some people also divide up the 77 people listed in the genealogy of Luke’s Gospel into groups of four periods: 21 (3x7) generations from the return of the exile to Jesus Christ, then 21 (3x7) generations of the kingdom period, 14 (2x7) generations from David to Abraham, and the final 21 (3x7) generations before Abraham.16
(1) The meaning of the 77 names
In the following table, the 77 names that appear in the genealogy of Luke 3 are organized into 11 groups of 7 persons with their names and their meanings listed. Most of the people listed in this genealogy are obscure individuals whose names or achievements cannot be found in the Old Testament.
However, we must remember that in the Bible, all names—without exception—are meaningful. Moreover, the meanings, which these names possess within the administration of redemptive history, are very significant. We can guess the historical identity of a person through the name that appears in the genealogy. Furthermore, because parents bestowed most names in the Bible (Gen 4:1, 25–26; 5:3, 28–29; 16:11, 15; 17:19; 19:37–38; Judg 8:31; 1 Chr 7:23), the names give us insight into the parent’s spiritual desires and thankfulness, historical context of the times, and the circumstances surrounding the birth of the child.
When we scrutinize the names and their meanings with the help and inspiration of the Holy Spirit, I am certain that we will receive amazing grace to understand God’s administration of redemption as revealed through the genealogies.
4. Chart: The Meanings of the 77 Names
* The names were written according to NASB.
* Reference literatures on the meanings of the 77 people in the genealogy of Luke Chapter 3:
Zodhiates, Spiros, The Complete Word Study Dictionary: New Testament. Chattanooga: AMG Publishers, 1994.
Balz, Horst and Gerhard Schneider, Exegetical Dictionary of the New Testament. Grand Rapids: Eerdmans, 1990.
Richard D. Hess, Studies in the Personal Names of Genesis 1–11. Neukirchen-Vluyn: Verlag Butzon & Bercker Kevelaer, 1993.
Disciples Publishing House, ed. The Oxford Bible Interpreter, Vol. 106, Luke 1-8. Seoul: Disciples Publishing House, 2006.
Compilation Committee for Christian Encyclopedia, ed, Christian Encyclopedia. Seoul: Christian Publishers, 1989–1992.
Until now we have seen that the genealogy in the Gospel of Luke lists 77 individuals in all, beginning with Jesus Christ and ascending all the way to God. Although the life journeys of these people are not detailed in the Bible, the fact that their names have been included in the genealogy of Jesus Christ is in itself a most glorious achievement.
(2) The administration of redemption in the genealogy of Luke 3
The genealogy in the Gospel of Luke contains the great administration of redemption.
First, this genealogy traces the origin of Jesus Christ all the way up to Adam.18 Jesus Christ is intimately joined with all human beings who have existed and will exist from the beginning of time to its end. This reaffirms that it was for the salvation of fallen Adam’s descendants that Jesus came to this world.
The first man, Adam, was clearly the son of God created in His image, but was unable to fulfill his duty because of disobedience. However, the one and only Son of God, Jesus Christ, came into this world as the last Adam (1 Cor 15:45), who redeemed all mankind and opened up the path for eternal salvation through obedience (Rom 5:12–21). Therefore, this genealogy reveals that God’s own Son Jesus Christ, the representation of Adam, became the new beginning.19
The history of sin and death that began with Adam has transformed into the history of life through the second Adam, Jesus Christ. The eternal life of Jesus Christ has been given to all of God’s elect. Jesus Christ is the root and basis of our faith and life. This is a mysterious truth which teaches us that all things that come through Jesus Christ are from God and that all things will be restored back to God through Jesus Christ as well.
Second, the fact that the genealogy begins with Jesus Christ and ends with God confirms Jesus Christ’s divine origin (Luke 3:38).20 The Son of God came into this world in order to save fallen mankind. If Jesus’ genealogy ended with the first man Adam, we would have still remained distant and separated from God. However, Jesus Christ the mediator (John 14:6; Gal 3:19–20; 1 Tim 2:5; Heb 8:6; 9:15) embraced all of humanity and reconciled us to God (Eph 2:15–16; Col 1:21–22). We, who once were distant from God, have now been brought near through the blood of Jesus Christ (Eph 2:13).
In relation to this, let us direct our attention to where the genealogy is placed in the Gospel of Luke. The genealogy is recorded right after Jesus’ baptism. Because Jesus was sinless, He had no need to be baptized; however, He adamantly insisted that John the Baptist baptize Him. The reason for this was to fulfill “all righteousness” which was necessary for the redemption of mankind (Matt 3:15). Even though Jesus was sinless, He was baptized of His own accord as a sinner to participate in the “baptism of repentance” on behalf of all mankind (Mark 1:4; John 8:46; Rom 8:3–4; 2 Cor 5:21; Phil 2:8; Heb 2:14; 4:15; 7:26; 1 Pet 2:22; 1 Jn 3:5).
When Jesus came up out of the water during His baptism, a voice from heaven was heard saying, “You are My beloved Son, in You I am well-pleased.” This was a clear testimony that Jesus Christ is the Son of God (Mark 1:11; John 1:29–34). The Gospel of Luke testifies to Jesus’ sonship through this baptismal event. Immediately after this, in order to reaffirm this fact, the linear ascending genealogy was recorded.
Third, the genealogy demonstrates that Jesus Christ came as the seed of the woman to fulfill the covenant of salvation of mankind completely. Regarding this, Luke 3:23 states, “as was supposed, the son of Joseph.” The people knew Jesus as “the son of Joseph,” and “the son of a carpenter” (Matt 13:55). Yet, He was born of Mary and conceived by the Holy Spirit, which affirms His messianic role as the seed of the woman.
The redemptive significance of Luke’s genealogy is its affirmation of Jesus Christ’s coming according to the covenants as “the only begotten God who is in the bosom of the Father” (John 1:18) and “in very nature God” (Phil 2:6, NIV).
The infinite and eternal One put on a mortal form and died on the cross as the atoning sacrifice for the sins of mankind. God, being sinless and just, cannot condone nor overlook sin. Therefore, He made Jesus Christ pay the price of sin committed by mankind since the fall of Adam.
As such, the genealogy in the Gospel of Luke is filled with the amazing message that God, who is greater than all, is in a relationship with humanity whose lives are relatively insignificant and undeserving of His lovingkindness. The One whose face shines with the light of glory that is seven times brighter than the sun became our Immanuel (Isa 30:26; Matt 17:2), the sinner’s closest friend (Matt 1:23). This shows us the sublime and magnificent value of the saints who have been chosen in Christ before the foundation of the world. Moreover, it reveals to us the burning love and redemptive zeal that God has toward His elect.
